Lukas 3:21
Konteks3:21 Now when 1 all the people were baptized, Jesus also was baptized. And while he was praying, 2 the heavens 3 opened,
Lukas 3:5
Konteks3:5 Every valley will be filled, 4
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
Lukas 16:1-31
Konteks16:1 Jesus 5 also said to the disciples, “There was a rich man who was informed of accusations 6 that his manager 7 was wasting 8 his assets. 16:2 So 9 he called the manager 10 in and said to him, ‘What is this I hear about you? 11 Turn in the account of your administration, 12 because you can no longer be my manager.’ 16:3 Then 13 the manager said to himself, ‘What should I do, since my master is taking my position 14 away from me? I’m not strong enough to dig, 15 and I’m too ashamed 16 to beg. 16:4 I know 17 what to do so that when I am put out of management, people will welcome me into their homes.’ 18 16:5 So 19 he contacted 20 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 21 replied, ‘A hundred measures 22 of olive oil.’ The manager 23 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 24 16:7 Then he said to another, ‘And how much do you owe?’ The second man 25 replied, ‘A hundred measures 26 of wheat.’ The manager 27 said to him, ‘Take your bill, and write eighty.’ 28 16:8 The 29 master commended the dishonest 30 manager because he acted shrewdly. 31 For the people 32 of this world are more shrewd in dealing with their contemporaries 33 than the people 34 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 35 so that when it runs out you will be welcomed 36 into the eternal homes. 37
16:10 “The one who is faithful in a very little 38 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 39 in handling worldly wealth, 40 who will entrust you with the true riches? 41 16:12 And if you haven’t been trustworthy 42 with someone else’s property, 43 who will give you your own 44 ? 16:13 No servant can serve two masters, for either he will hate 45 the one and love the other, or he will be devoted to the one and despise 46 the other. You cannot serve God and money.” 47
16:14 The Pharisees 48 (who loved money) heard all this and ridiculed 49 him. 16:15 But 50 Jesus 51 said to them, “You are the ones who justify yourselves in men’s eyes, 52 but God knows your hearts. For what is highly prized 53 among men is utterly detestable 54 in God’s sight.
16:16 “The law and the prophets were in force 55 until John; 56 since then, 57 the good news of the kingdom of God 58 has been proclaimed, and everyone is urged to enter it. 59 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 60 in the law to become void. 61
16:18 “Everyone who divorces his wife and marries 62 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 63 and fine linen and who feasted sumptuously 64 every day. 16:20 But at his gate lay 65 a poor man named Lazarus 66 whose body was covered with sores, 67 16:21 who longed to eat 68 what fell from the rich man’s table. In addition, the dogs 69 came and licked 70 his sores.
16:22 “Now 71 the poor man died and was carried by the angels to Abraham’s side. 72 The 73 rich man also died and was buried. 74 16:23 And in hell, 75 as he was in torment, 76 he looked up 77 and saw Abraham far off with Lazarus at his side. 78 16:24 So 79 he called out, 80 ‘Father Abraham, have mercy on me, and send Lazarus 81 to dip the tip of his finger 82 in water and cool my tongue, because I am in anguish 83 in this fire.’ 84 16:25 But Abraham said, ‘Child, 85 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 86 16:26 Besides all this, 87 a great chasm 88 has been fixed between us, 89 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 90 the rich man 91 said, ‘Then I beg you, father – send Lazarus 92 to my father’s house 16:28 (for I have five brothers) to warn 93 them so that they don’t come 94 into this place of torment.’ 16:29 But Abraham said, 95 ‘They have Moses and the prophets; they must respond to 96 them.’ 16:30 Then 97 the rich man 98 said, ‘No, father Abraham, but if someone from the dead 99 goes to them, they will repent.’ 16:31 He 100 replied to him, ‘If they do not respond to 101 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 102
Lukas 6:12
Konteks6:12 Now 103 it was during this time that Jesus 104 went out to the mountain 105 to pray, and he spent all night 106 in prayer to God. 107
Lukas 6:9
Konteks6:9 Then 108 Jesus said to them, “I ask you, 109 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”
Lukas 18:1--22:71
Konteks18:1 Then 110 Jesus 111 told them a parable to show them they should always 112 pray and not lose heart. 113 18:2 He said, 114 “In a certain city 115 there was a judge 116 who neither feared God nor respected people. 117 18:3 There was also a widow 118 in that city 119 who kept coming 120 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 121 a while he refused, but later on 122 he said to himself, ‘Though I neither fear God nor have regard for people, 123 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 124 by her unending pleas.’” 125 18:6 And the Lord said, “Listen to what the unrighteous judge says! 126 18:7 Won’t 127 God give justice to his chosen ones, who cry out 128 to him day and night? 129 Will he delay 130 long to help them? 18:8 I tell you, he will give them justice speedily. 131 Nevertheless, when the Son of Man comes, will he find faith 132 on earth?”
18:9 Jesus 133 also told this parable to some who were confident that they were righteous and looked down 134 on everyone else. 18:10 “Two men went up 135 to the temple to pray, one a Pharisee 136 and the other a tax collector. 137 18:11 The Pharisee stood and prayed about himself like this: 138 ‘God, I thank 139 you that I am not like other people: 140 extortionists, 141 unrighteous people, 142 adulterers – or even like this tax collector. 143 18:12 I fast twice 144 a week; I give a tenth 145 of everything I get.’ 18:13 The tax collector, however, stood 146 far off and would not even look up 147 to heaven, but beat his breast and said, ‘God, be merciful 148 to me, sinner that I am!’ 149 18:14 I tell you that this man went down to his home justified 150 rather than the Pharisee. 151 For everyone who exalts 152 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 153 were even bringing their babies 154 to him for him to touch. 155 But when the disciples saw it, they began to scold those who brought them. 156 18:16 But Jesus called for the children, 157 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 158 belongs to such as these. 159 18:17 I tell you the truth, 160 whoever does not receive 161 the kingdom of God like a child 162 will never 163 enter it.”
18:18 Now 164 a certain ruler 165 asked him, “Good teacher, what must I do to inherit eternal life?” 166 18:19 Jesus 167 said to him, “Why do you call me good? 168 No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 169 18:21 The man 170 replied, “I have wholeheartedly obeyed 171 all these laws 172 since my youth.” 173 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 174 and give the money 175 to the poor, 176 and you will have treasure 177 in heaven. Then 178 come, follow me.” 18:23 But when the man 179 heard this he became very sad, 180 for he was extremely wealthy. 18:24 When Jesus noticed this, 181 he said, “How hard 182 it is for the rich to enter the kingdom of God! 183 18:25 In fact, it is easier for a camel to go through the eye of a needle 184 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 185 who can be saved?” 186 18:27 He replied, “What is impossible 187 for mere humans 188 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 189 to follow you!” 190 18:29 Then 191 Jesus 192 said to them, “I tell you the truth, 193 there is no one who has left home or wife or brothers 194 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 195 in this age 196 – and in the age to come, eternal life.” 197
18:31 Then 198 Jesus 199 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 200 and everything that is written about the Son of Man by the prophets will be accomplished. 201 18:32 For he will be handed over 202 to the Gentiles; he will be mocked, 203 mistreated, 204 and spat on. 205 18:33 They will flog him severely 206 and kill him. Yet 207 on the third day he will rise again.” 18:34 But 208 the twelve 209 understood none of these things. This 210 saying was hidden from them, and they did not grasp 211 what Jesus meant. 212
18:35 As 213 Jesus 214 approached 215 Jericho, 216 a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They 217 told him, “Jesus the Nazarene is passing by.” 18:38 So 218 he called out, 219 “Jesus, Son of David, 220 have mercy 221 on me!” 18:39 And those who were in front 222 scolded 223 him to get him to be quiet, but he shouted 224 even more, “Son of David, have mercy on me!” 18:40 So 225 Jesus stopped and ordered the beggar 226 to be brought to him. When the man 227 came near, Jesus 228 asked him, 18:41 “What do you want me to do for you?” He replied, 229 “Lord, let me see again.” 230 18:42 Jesus 231 said to him, “Receive 232 your sight; your faith has healed you.” 233 18:43 And immediately he regained 234 his sight and followed Jesus, 235 praising 236 God. When 237 all the people saw it, they too 238 gave praise to God.
19:1 Jesus 239 entered Jericho 240 and was passing through it. 19:2 Now 241 a man named Zacchaeus was there; he was a chief tax collector 242 and was rich. 19:3 He 243 was trying to get a look at Jesus, 244 but being a short man he could not see over the crowd. 245 19:4 So 246 he ran on ahead and climbed up into a sycamore tree 247 to see him, because Jesus 248 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 249 and said to him, “Zacchaeus, come down quickly, 250 because I must 251 stay at your house today.” 252 19:6 So he came down quickly 253 and welcomed Jesus 254 joyfully. 255 19:7 And when the people 256 saw it, they all complained, 257 “He has gone in to be the guest of a man who is a sinner.” 258 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 259 to the poor, and if 260 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 261 Jesus said to him, “Today salvation 262 has come to this household, 263 because he too is a son of Abraham! 264 19:10 For the Son of Man came 265 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 266 proceeded to tell a parable, because he was near to Jerusalem, 267 and because they thought 268 that the kingdom of God 269 was going to 270 appear immediately. 19:12 Therefore he said, “A nobleman 271 went to a distant country to receive 272 for himself a kingdom and then return. 273 19:13 And he summoned ten of his slaves, 274 gave them ten minas, 275 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 276 hated 277 him and sent a delegation after him, saying, ‘We do not want this man 278 to be king 279 over us!’ 19:15 When 280 he returned after receiving the kingdom, he summoned 281 these slaves to whom he had given the money. He wanted 282 to know how much they had earned 283 by trading. 19:16 So 284 the first one came before him and said, ‘Sir, 285 your mina 286 has made ten minas more.’ 19:17 And the king 287 said to him, ‘Well done, good slave! Because you have been faithful 288 in a very small matter, you will have authority 289 over ten cities.’ 19:18 Then 290 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 291 the king 292 said to him, ‘And you are to be over five cities.’ 19:20 Then another 293 slave 294 came and said, ‘Sir, here is 295 your mina that I put away for safekeeping 296 in a piece of cloth. 297 19:21 For I was afraid of you, because you are a severe 298 man. You withdraw 299 what you did not deposit 300 and reap what you did not sow.’ 19:22 The king 301 said to him, ‘I will judge you by your own words, 302 you wicked slave! 303 So you knew, did you, that I was a severe 304 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 305 my money in the bank, 306 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 307 ‘Take the mina from him, and give it to the one who has ten.’ 308 19:25 But 309 they said to him, ‘Sir, he has ten minas already!’ 310 19:26 ‘I tell you that everyone who has will be given more, 311 but from the one who does not have, even what he has will be taken away. 312 19:27 But as for these enemies of mine who did not want me to be their king, 313 bring them here and slaughter 314 them 315 in front of me!’”
19:28 After Jesus 316 had said this, he continued on ahead, 317 going up to Jerusalem. 318 19:29 Now 319 when he approached Bethphage 320 and Bethany, at the place called the Mount of Olives, 321 he sent two of the disciples, 19:30 telling them, 322 “Go to the village ahead of you. 323 When 324 you enter it, you will find a colt tied there that has never been ridden. 325 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 326 it.’” 19:32 So those who were sent ahead found 327 it exactly 328 as he had told them. 19:33 As 329 they were untying the colt, its owners asked them, 330 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 331 they brought it to Jesus, threw their cloaks 332 on the colt, 333 and had Jesus get on 334 it. 19:36 As 335 he rode along, they 336 spread their cloaks on the road. 19:37 As he approached the road leading down from 337 the Mount of Olives, 338 the whole crowd of his 339 disciples began to rejoice 340 and praise 341 God with a loud voice for all the mighty works 342 they had seen: 343 19:38 “Blessed is the king 344 who comes in the name of the Lord! 345 Peace in heaven and glory in the highest!” 19:39 But 346 some of the Pharisees 347 in the crowd said to him, “Teacher, rebuke your disciples.” 348 19:40 He answered, 349 “I tell you, if they 350 keep silent, the very stones 351 will cry out!”
19:41 Now 352 when Jesus 353 approached 354 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 355 even you, the things that make for peace! 356 But now they are hidden 357 from your eyes. 19:43 For the days will come upon you when your enemies will build 358 an embankment 359 against you and surround you and close in on you from every side. 19:44 They will demolish you 360 – you and your children within your walls 361 – and they will not leave within you one stone 362 on top of another, 363 because you did not recognize the time of your visitation from God.” 364
19:45 Then 365 Jesus 366 entered the temple courts 367 and began to drive out those who were selling things there, 368 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 369 but you have turned it into a den 370 of robbers!” 371
19:47 Jesus 372 was teaching daily in the temple courts. The chief priests and the experts in the law 373 and the prominent leaders among the people were seeking to assassinate 374 him, 19:48 but 375 they could not find a way to do it, 376 for all the people hung on his words. 377
20:1 Now one 378 day, as Jesus 379 was teaching the people in the temple courts 380 and proclaiming 381 the gospel, the chief priests and the experts in the law 382 with the elders came up 383 20:2 and said to him, 384 “Tell us: By what authority 385 are you doing these things? 386 Or who it is who gave you this authority?” 20:3 He answered them, 387 “I will also ask you a question, and you tell me: 20:4 John’s baptism 388 – was it from heaven or from people?” 389 20:5 So 390 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 391 they replied that they did not know 392 where it came from. 20:8 Then 393 Jesus said to them, “Neither will I tell you 394 by whose authority 395 I do these things.”
20:9 Then 396 he began to tell the people this parable: “A man 397 planted a vineyard, 398 leased it to tenant farmers, 399 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 400 to the tenants so that they would give 401 him his portion of the crop. 402 However, the tenants beat his slave 403 and sent him away empty-handed. 20:11 So 404 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 405 20:12 So 406 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 407 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 408 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 409 they threw him out of the vineyard and killed 410 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 411 those tenants and give the vineyard to others.” 412 When the people 413 heard this, they said, “May this never happen!” 414 20:17 But Jesus 415 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 416 20:18 Everyone who falls on this stone will be broken to pieces, 417 and the one on whom it falls will be crushed.” 418 20:19 Then 419 the experts in the law 420 and the chief priests wanted to arrest 421 him that very hour, because they realized he had told this parable against them. But 422 they were afraid of the people.
20:20 Then 423 they watched him carefully and sent spies who pretended to be sincere. 424 They wanted to take advantage of what he might say 425 so that they could deliver him up to the authority and jurisdiction 426 of the governor. 20:21 Thus 427 they asked him, “Teacher, we know that you speak and teach correctly, 428 and show no partiality, but teach the way of God in accordance with the truth. 429 20:22 Is it right 430 for us to pay the tribute tax 431 to Caesar 432 or not?” 20:23 But Jesus 433 perceived their deceit 434 and said to them, 20:24 “Show me a denarius. 435 Whose image 436 and inscription are on it?” 437 They said, “Caesar’s.” 20:25 So 438 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 439 20:26 Thus 440 they were unable in the presence of the people to trap 441 him with his own words. 442 And stunned 443 by his answer, they fell silent.
20:27 Now some Sadducees 444 (who contend that there is no resurrection) 445 came to him. 20:28 They asked him, 446 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 447 must marry 448 the widow and father children 449 for his brother. 450 20:29 Now there were seven brothers. The first one married a woman 451 and died without children. 20:30 The second 452 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 453 For all seven had married her.” 454
20:34 So 455 Jesus said to them, “The people of this age 456 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 457 that age and in the resurrection from the dead neither marry nor are given in marriage. 458 20:36 In fact, they can no longer die, because they are equal to angels 459 and are sons of God, since they are 460 sons 461 of the resurrection. 20:37 But even Moses revealed that the dead are raised 462 in the passage about the bush, 463 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 464 20:38 Now he is not God of the dead, but of the living, 465 for all live before him.” 466 20:39 Then 467 some of the experts in the law 468 answered, “Teacher, you have spoken well!” 469 20:40 For they did not dare any longer to ask 470 him anything.
20:41 But 471 he said to them, “How is it that they say that the Christ 472 is David’s son? 473 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 474 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 475
20:44 If David then calls him ‘Lord,’ how can he be his son?” 476
20:45 As 477 all the people were listening, Jesus 478 said to his disciples, 20:46 “Beware 479 of the experts in the law. 480 They 481 like walking around in long robes, and they love elaborate greetings 482 in the marketplaces and the best seats 483 in the synagogues 484 and the places of honor at banquets. 20:47 They 485 devour 486 widows’ property, 487 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 488 looked up 489 and saw the rich putting their gifts into the offering box. 490 21:2 He also saw a poor widow put in two small copper coins. 491 21:3 He 492 said, “I tell you the truth, 493 this poor widow has put in more than all of them. 494 21:4 For they all offered their gifts out of their wealth. 495 But she, out of her poverty, put in everything she had to live on.” 496
21:5 Now 497 while some were speaking about the temple, how it was adorned 498 with beautiful stones and offerings, 499 Jesus 500 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 501 All will be torn down!” 502 21:7 So 503 they asked him, 504 “Teacher, when will these things 505 happen? And what will be the sign that 506 these things are about to take place?” 21:8 He 507 said, “Watch out 508 that you are not misled. For many will come in my name, saying, ‘I am he,’ 509 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 510 do not be afraid. 511 For these things must happen first, but the end will not come at once.” 512
21:10 Then he said to them, “Nation will rise up in arms 513 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 514 and plagues in various places, and there will be terrifying sights 515 and great signs 516 from heaven. 21:12 But before all this, 517 they will seize 518 you and persecute you, handing you over to the synagogues 519 and prisons. You 520 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 521 21:14 Therefore be resolved 522 not to rehearse 523 ahead of time how to make your defense. 21:15 For I will give you the words 524 along with the wisdom 525 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 526 brothers, relatives, 527 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 528 21:18 Yet 529 not a hair of your head will perish. 530 21:19 By your endurance 531 you will gain 532 your lives. 533
21:20 “But when you see Jerusalem 534 surrounded 535 by armies, then know that its 536 desolation 537 has come near. 21:21 Then those who are in Judea must flee 538 to the mountains. Those 539 who are inside the city must depart. Those 540 who are out in the country must not enter it, 21:22 because these are days of vengeance, 541 to fulfill 542 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 543 on the earth and wrath against this people. 21:24 They 544 will fall by the edge 545 of the sword and be led away as captives 546 among all nations. Jerusalem 547 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 548
21:25 “And there will be signs in the sun and moon and stars, 549 and on the earth nations will be in distress, 550 anxious 551 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 552 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 553 21:27 Then 554 they will see the Son of Man arriving in a cloud 555 with power and great glory. 21:28 But when these things 556 begin to happen, stand up and raise your heads, because your redemption 557 is drawing near.”
21:29 Then 558 he told them a parable: “Look at the fig tree and all the other trees. 559 21:30 When they sprout leaves, you see 560 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 561 that the kingdom of God 562 is near. 21:32 I tell you the truth, 563 this generation 564 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 565
21:34 “But be on your guard 566 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 567 21:35 For 568 it will overtake 569 all who live on the face of the whole earth. 570 21:36 But stay alert at all times, 571 praying that you may have strength to escape all these things that must 572 happen, and to stand before the Son of Man.”
21:37 So 573 every day Jesus 574 was teaching in the temple courts, 575 but at night he went and stayed 576 on the Mount of Olives. 577 21:38 And all the people 578 came to him early in the morning to listen to him in the temple courts. 579
22:1 Now the Feast of Unleavened Bread, 580 which is called the Passover, was approaching. 22:2 The 581 chief priests and the experts in the law 582 were trying to find some way 583 to execute 584 Jesus, 585 for they were afraid of the people. 586
22:3 Then 587 Satan 588 entered Judas, the one called Iscariot, who was one of the twelve. 589 22:4 He went away and discussed with the chief priests and officers of the temple guard 590 how he might 591 betray Jesus, 592 handing him over to them. 593 22:5 They 594 were delighted 595 and arranged to give him money. 596 22:6 So 597 Judas 598 agreed and began looking for an opportunity to betray Jesus 599 when no crowd was present. 600
22:7 Then the day for the feast 601 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 602 22:8 Jesus 603 sent Peter and John, saying, “Go and prepare the Passover 604 for us to eat.” 605 22:9 They 606 said to him, “Where do you want us to prepare 607 it?” 22:10 He said to them, “Listen, 608 when you have entered the city, a man carrying a jar of water 609 will meet you. 610 Follow him into the house that he enters, 22:11 and tell the owner of the house, 611 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 612 they went and found things 613 just as he had told them, 614 and they prepared the Passover.
22:14 Now 615 when the hour came, Jesus 616 took his place at the table 617 and the apostles joined 618 him. 22:15 And he said to them, “I have earnestly desired 619 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 620 until it is fulfilled 621 in the kingdom of God.” 622 22:17 Then 623 he took a cup, 624 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 625 of the vine until the kingdom of God comes.” 626 22:19 Then 627 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 628 which is given for you. 629 Do this in remembrance of me.” 22:20 And in the same way he took 630 the cup after they had eaten, 631 saying, “This cup that is poured out for you is the new covenant 632 in my blood.
22:21 “But look, the hand of the one who betrays 633 me is with me on the table. 634 22:22 For the Son of Man is to go just as it has been determined, 635 but woe to that man by whom he is betrayed!” 22:23 So 636 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 637 among them over which of them was to be regarded as the greatest. 638 22:25 So 639 Jesus 640 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 641 22:26 Not so with you; 642 instead the one who is greatest among you must become like the youngest, and the leader 643 like the one who serves. 644 22:27 For who is greater, the one who is seated at the table, 645 or the one who serves? Is it not 646 the one who is seated at the table? But I am among you as one 647 who serves.
22:28 “You are the ones who have remained 648 with me in my trials. 22:29 Thus 649 I grant 650 to you a kingdom, 651 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 652 on thrones judging 653 the twelve tribes of Israel.
22:31 “Simon, 654 Simon, pay attention! 655 Satan has demanded to have you all, 656 to sift you like wheat, 657 22:32 but I have prayed for you, Simon, 658 that your faith may not fail. 659 When 660 you have turned back, 661 strengthen 662 your brothers.” 22:33 But Peter 663 said to him, “Lord, I am ready to go with you both to prison and to death!” 664 22:34 Jesus replied, 665 “I tell you, Peter, the rooster will not crow 666 today until you have denied 667 three times that you know me.”
22:35 Then 668 Jesus 669 said to them, “When I sent you out with no money bag, 670 or traveler’s bag, 671 or sandals, you didn’t lack 672 anything, did you?” They replied, 673 “Nothing.” 22:36 He said to them, “But now, the one who 674 has a money bag must take it, and likewise a traveler’s bag 675 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 676 fulfilled in me, ‘And he was counted with the transgressors.’ 677 For what is written about me is being fulfilled.” 678 22:38 So 679 they said, “Look, Lord, here are two swords.” 680 Then he told them, “It is enough.” 681
22:39 Then 682 Jesus 683 went out and made his way, 684 as he customarily did, to the Mount of Olives, 685 and the disciples followed him. 22:40 When he came to the place, 686 he said to them, “Pray that you will not fall into temptation.” 687 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 688 this cup 689 away from me. Yet not my will but yours 690 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 691 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 692 22:45 When 693 he got up from prayer, he came to the disciples and found them sleeping, exhausted 694 from grief. 22:46 So 695 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 696
22:47 While he was still speaking, suddenly a crowd appeared, 697 and the man named Judas, one of the twelve, was leading them. He walked up 698 to Jesus to kiss him. 699 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 700 22:49 When 701 those who were around him saw what was about to happen, they said, “Lord, should 702 we use our swords?” 703 22:50 Then 704 one of them 705 struck the high priest’s slave, 706 cutting off his right ear. 22:51 But Jesus said, 707 “Enough of this!” And he touched the man’s 708 ear and healed 709 him. 22:52 Then 710 Jesus said to the chief priests, the officers of the temple guard, 711 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 712 22:53 Day after day when I was with you in the temple courts, 713 you did not arrest me. 714 But this is your hour, 715 and that of the power 716 of darkness!”
22:54 Then 717 they arrested 718 Jesus, 719 led him away, and brought him into the high priest’s house. 720 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 721 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 722 denied it: “Woman, 723 I don’t know 724 him!” 22:58 Then 725 a little later someone else 726 saw him and said, “You are one of them too.” But Peter said, “Man, 727 I am not!” 22:59 And after about an hour still another insisted, 728 “Certainly this man was with him, because he too is a Galilean.” 729 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 730 while he was still speaking, a rooster crowed. 731 22:61 Then 732 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 733 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 734
22:63 Now 735 the men who were holding Jesus 736 under guard began to mock him and beat him. 22:64 They 737 blindfolded him and asked him repeatedly, 738 “Prophesy! Who hit you?” 739 22:65 They also said many other things against him, reviling 740 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 741 Then 742 they led Jesus 743 away to their council 744 22:67 and said, “If 745 you are the Christ, 746 tell us.” But he said to them, “If 747 I tell you, you will not 748 believe, 22:68 and if 749 I ask you, you will not 750 answer. 22:69 But from now on 751 the Son of Man will be seated at the right hand 752 of the power 753 of God.” 22:70 So 754 they all said, “Are you the Son of God, 755 then?” He answered 756 them, “You say 757 that I am.” 22:71 Then 758 they said, “Why do we need further testimony? We have heard it ourselves 759 from his own lips!” 760
Lukas 1:1-80
Konteks1:1 Now 761 many have undertaken to compile an account 762 of the things 763 that have been fulfilled 764 among us, 1:2 like the accounts 765 passed on 766 to us by those who were eyewitnesses and servants of the word 767 from the beginning. 768 1:3 So 769 it seemed good to me as well, 770 because I have followed 771 all things carefully from the beginning, to write an orderly account 772 for you, most excellent Theophilus, 1:4 so that you may know for certain 773 the things you were taught. 774
1:5 During the reign 775 of Herod 776 king of Judea, there lived a priest named Zechariah who belonged to 777 the priestly division of Abijah, 778 and he had a wife named Elizabeth, 779 who was a descendant of Aaron. 780 1:6 They 781 were both righteous in the sight of God, following 782 all the commandments and ordinances of the Lord blamelessly. 783 1:7 But they did not have a child, because Elizabeth was barren, 784 and they were both very old. 785
1:8 Now 786 while Zechariah 787 was serving as priest before God when his division was on duty, 788 1:9 he was chosen by lot, according to the custom of the priesthood, 789 to enter 790 the holy place 791 of the Lord and burn incense. 1:10 Now 792 the whole crowd 793 of people were praying outside at the hour of the incense offering. 794 1:11 An 795 angel of the Lord, 796 standing on the right side of the altar of incense, appeared 797 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 798 was seized with fear. 799 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 800 and your wife Elizabeth will bear you a son; you 801 will name him John. 802 1:14 Joy and gladness will come 803 to you, and many will rejoice at 804 his birth, 805 1:15 for he will be great in the sight of 806 the Lord. He 807 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 808 1:16 He 809 will turn 810 many of the people 811 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 812 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 813 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 814 said to the angel, “How can I be sure of this? 815 For I am an old man, and my wife is old as well.” 816 1:19 The 817 angel answered him, “I am Gabriel, who stands 818 in the presence of God, and I was sent to speak to you and to bring 819 you this good news. 1:20 And now, 820 because you did not believe my words, which will be fulfilled in their time, 821 you will be silent, unable to speak, 822 until the day these things take place.”
1:21 Now 823 the people were waiting for Zechariah, and they began to wonder 824 why he was delayed in the holy place. 825 1:22 When 826 he came out, he was not able to speak to them. They 827 realized that he had seen a vision 828 in the holy place, 829 because 830 he was making signs to them and remained unable to speak. 831 1:23 When his time of service was over, 832 he went to his home.
1:24 After some time 833 his wife Elizabeth became pregnant, 834 and for five months she kept herself in seclusion. 835 She said, 836 1:25 “This is what 837 the Lord has done for me at the time 838 when he has been gracious to me, 839 to take away my disgrace 840 among people.” 841
1:26 In the sixth month of Elizabeth’s pregnancy, 842 the angel Gabriel 843 was sent by 844 God to a town of Galilee called Nazareth, 845 1:27 to a virgin engaged 846 to a man whose name was Joseph, a descendant of David, 847 and the virgin’s name was Mary. 1:28 The 848 angel 849 came 850 to her and said, “Greetings, favored one, 851 the Lord is with you!” 852 1:29 But 853 she was greatly troubled 854 by his words and began to wonder about the meaning of this greeting. 855 1:30 So 856 the angel said to her, “Do not be afraid, 857 Mary, for you have found favor 858 with God! 1:31 Listen: 859 You will become pregnant 860 and give birth to 861 a son, and you will name him 862 Jesus. 863 1:32 He 864 will be great, 865 and will be called the Son of the Most High, 866 and the Lord God will give him the throne of his father 867 David. 1:33 He 868 will reign over the house of Jacob 869 forever, and his kingdom will never end.” 1:34 Mary 870 said to the angel, “How will this be, since I have not had sexual relations with 871 a man?” 1:35 The angel replied, 872 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 873 you. Therefore the child 874 to be born 875 will be holy; 876 he will be called the Son of God.
1:36 “And look, 877 your relative 878 Elizabeth has also become pregnant with 879 a son in her old age – although she was called barren, she is now in her sixth month! 880 1:37 For nothing 881 will be impossible with God.” 1:38 So 882 Mary said, “Yes, 883 I am a servant 884 of the Lord; let this happen to me 885 according to your word.” 886 Then 887 the angel departed from her.
1:39 In those days 888 Mary got up and went hurriedly into the hill country, to a town of Judah, 889 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 890 Elizabeth heard Mary’s greeting, the baby leaped 891 in her 892 womb, and Elizabeth was filled with the Holy Spirit. 893 1:42 She 894 exclaimed with a loud voice, 895 “Blessed are you among women, 896 and blessed is the child 897 in your womb! 1:43 And who am I 898 that the mother of my Lord should come and visit me? 1:44 For the instant 899 the sound of your greeting reached my ears, 900 the baby in my womb leaped for joy. 901 1:45 And blessed 902 is she who believed that 903 what was spoken to her by 904 the Lord would be fulfilled.” 905
“My soul exalts 908 the Lord, 909
1:47 and my spirit has begun to rejoice 910 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 911
For 912 from now on 913 all generations will call me blessed, 914
1:49 because he who is mighty 915 has done great things for me, and holy is his name;
1:50 from 916 generation to generation he is merciful 917 to those who fear 918 him.
1:51 He has demonstrated power 919 with his arm; he has scattered those whose pride wells up from the sheer arrogance 920 of their hearts.
1:52 He has brought down the mighty 921 from their thrones, and has lifted up those of lowly position; 922
1:53 he has filled the hungry with good things, 923 and has sent the rich away empty. 924
1:54 He has helped his servant Israel, remembering 925 his mercy, 926
1:55 as he promised 927 to our ancestors, 928 to Abraham and to his descendants 929 forever.”
1:56 So 930 Mary stayed with Elizabeth 931 about three months 932 and then returned to her home.
1:57 Now the time came 933 for Elizabeth to have her baby, 934 and she gave birth to a son. 1:58 Her 935 neighbors and relatives heard that the Lord had shown 936 great mercy to her, and they rejoiced 937 with her.
1:59 On 938 the eighth day 939 they came to circumcise the child, and they wanted to name 940 him Zechariah after his father. 1:60 But 941 his mother replied, 942 “No! He must be named 943 John.” 944 1:61 They 945 said to her, “But 946 none of your relatives bears this name.” 947 1:62 So 948 they made signs to the baby’s 949 father, 950 inquiring what he wanted to name his son. 951 1:63 He 952 asked for a writing tablet 953 and wrote, 954 “His name is John.” And they were all amazed. 955 1:64 Immediately 956 Zechariah’s 957 mouth was opened and his tongue 958 released, 959 and he spoke, blessing God. 1:65 All 960 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 961 who heard these things 962 kept them in their hearts, 963 saying, “What then will this child be?” 964 For the Lord’s hand 965 was indeed with him.
1:67 Then 966 his father Zechariah was filled with the Holy Spirit and prophesied, 967
1:68 “Blessed 968 be the Lord God of Israel,
because he has come to help 969 and has redeemed 970 his people.
1:69 For 971 he has raised up 972 a horn of salvation 973 for us in the house of his servant David, 974
1:70 as he spoke through the mouth of his holy prophets from long ago, 975
1:71 that we should be saved 976 from our enemies, 977
and from the hand of all who hate us.
1:72 He has done this 978 to show mercy 979 to our ancestors, 980
and to remember his holy covenant 981 –
1:73 the oath 982 that he swore to our ancestor 983 Abraham.
This oath grants 984
1:74 that we, being rescued from the hand of our 985 enemies,
may serve him without fear, 986
1:75 in holiness and righteousness 987 before him for as long as we live. 988
1:76 And you, child, 989 will be called the prophet 990 of the Most High. 991
For you will go before 992 the Lord to prepare his ways, 993
1:77 to give his people knowledge of salvation 994 through the forgiveness 995 of their sins.
1:78 Because of 996 our God’s tender mercy 997
the dawn 998 will break 999 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 1000
to guide our feet into the way 1001 of peace.”
1:80 And the child kept growing 1002 and becoming strong 1003 in spirit, and he was in the wilderness 1004 until the day he was revealed 1005 to Israel.
Lukas 10:17-21
Konteks10:17 Then 1006 the seventy-two 1007 returned with joy, saying, “Lord, even the demons submit to 1008 us in your name!” 1009 10:18 So 1010 he said to them, “I saw 1011 Satan fall 1012 like lightning 1013 from heaven. 10:19 Look, I have given you authority to tread 1014 on snakes and scorpions 1015 and on the full force of the enemy, 1016 and nothing will 1017 hurt you. 10:20 Nevertheless, do not rejoice that 1018 the spirits submit to you, but rejoice 1019 that your names stand written 1020 in heaven.”
10:21 On that same occasion 1021 Jesus 1022 rejoiced 1023 in the Holy Spirit and said, “I praise 1024 you, Father, Lord 1025 of heaven and earth, because 1026 you have hidden these things from the wise 1027 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 1028
Lukas 10:11
Konteks10:11 ‘Even the dust of your town 1029 that clings to our feet we wipe off 1030 against you. 1031 Nevertheless know this: The kingdom of God has come.’ 1032
Lukas 1:1-80
Konteks1:1 Now 1033 many have undertaken to compile an account 1034 of the things 1035 that have been fulfilled 1036 among us, 1:2 like the accounts 1037 passed on 1038 to us by those who were eyewitnesses and servants of the word 1039 from the beginning. 1040 1:3 So 1041 it seemed good to me as well, 1042 because I have followed 1043 all things carefully from the beginning, to write an orderly account 1044 for you, most excellent Theophilus, 1:4 so that you may know for certain 1045 the things you were taught. 1046
1:5 During the reign 1047 of Herod 1048 king of Judea, there lived a priest named Zechariah who belonged to 1049 the priestly division of Abijah, 1050 and he had a wife named Elizabeth, 1051 who was a descendant of Aaron. 1052 1:6 They 1053 were both righteous in the sight of God, following 1054 all the commandments and ordinances of the Lord blamelessly. 1055 1:7 But they did not have a child, because Elizabeth was barren, 1056 and they were both very old. 1057
1:8 Now 1058 while Zechariah 1059 was serving as priest before God when his division was on duty, 1060 1:9 he was chosen by lot, according to the custom of the priesthood, 1061 to enter 1062 the holy place 1063 of the Lord and burn incense. 1:10 Now 1064 the whole crowd 1065 of people were praying outside at the hour of the incense offering. 1066 1:11 An 1067 angel of the Lord, 1068 standing on the right side of the altar of incense, appeared 1069 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 1070 was seized with fear. 1071 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 1072 and your wife Elizabeth will bear you a son; you 1073 will name him John. 1074 1:14 Joy and gladness will come 1075 to you, and many will rejoice at 1076 his birth, 1077 1:15 for he will be great in the sight of 1078 the Lord. He 1079 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 1080 1:16 He 1081 will turn 1082 many of the people 1083 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 1084 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 1085 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 1086 said to the angel, “How can I be sure of this? 1087 For I am an old man, and my wife is old as well.” 1088 1:19 The 1089 angel answered him, “I am Gabriel, who stands 1090 in the presence of God, and I was sent to speak to you and to bring 1091 you this good news. 1:20 And now, 1092 because you did not believe my words, which will be fulfilled in their time, 1093 you will be silent, unable to speak, 1094 until the day these things take place.”
1:21 Now 1095 the people were waiting for Zechariah, and they began to wonder 1096 why he was delayed in the holy place. 1097 1:22 When 1098 he came out, he was not able to speak to them. They 1099 realized that he had seen a vision 1100 in the holy place, 1101 because 1102 he was making signs to them and remained unable to speak. 1103 1:23 When his time of service was over, 1104 he went to his home.
1:24 After some time 1105 his wife Elizabeth became pregnant, 1106 and for five months she kept herself in seclusion. 1107 She said, 1108 1:25 “This is what 1109 the Lord has done for me at the time 1110 when he has been gracious to me, 1111 to take away my disgrace 1112 among people.” 1113
1:26 In the sixth month of Elizabeth’s pregnancy, 1114 the angel Gabriel 1115 was sent by 1116 God to a town of Galilee called Nazareth, 1117 1:27 to a virgin engaged 1118 to a man whose name was Joseph, a descendant of David, 1119 and the virgin’s name was Mary. 1:28 The 1120 angel 1121 came 1122 to her and said, “Greetings, favored one, 1123 the Lord is with you!” 1124 1:29 But 1125 she was greatly troubled 1126 by his words and began to wonder about the meaning of this greeting. 1127 1:30 So 1128 the angel said to her, “Do not be afraid, 1129 Mary, for you have found favor 1130 with God! 1:31 Listen: 1131 You will become pregnant 1132 and give birth to 1133 a son, and you will name him 1134 Jesus. 1135 1:32 He 1136 will be great, 1137 and will be called the Son of the Most High, 1138 and the Lord God will give him the throne of his father 1139 David. 1:33 He 1140 will reign over the house of Jacob 1141 forever, and his kingdom will never end.” 1:34 Mary 1142 said to the angel, “How will this be, since I have not had sexual relations with 1143 a man?” 1:35 The angel replied, 1144 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 1145 you. Therefore the child 1146 to be born 1147 will be holy; 1148 he will be called the Son of God.
1:36 “And look, 1149 your relative 1150 Elizabeth has also become pregnant with 1151 a son in her old age – although she was called barren, she is now in her sixth month! 1152 1:37 For nothing 1153 will be impossible with God.” 1:38 So 1154 Mary said, “Yes, 1155 I am a servant 1156 of the Lord; let this happen to me 1157 according to your word.” 1158 Then 1159 the angel departed from her.
1:39 In those days 1160 Mary got up and went hurriedly into the hill country, to a town of Judah, 1161 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 1162 Elizabeth heard Mary’s greeting, the baby leaped 1163 in her 1164 womb, and Elizabeth was filled with the Holy Spirit. 1165 1:42 She 1166 exclaimed with a loud voice, 1167 “Blessed are you among women, 1168 and blessed is the child 1169 in your womb! 1:43 And who am I 1170 that the mother of my Lord should come and visit me? 1:44 For the instant 1171 the sound of your greeting reached my ears, 1172 the baby in my womb leaped for joy. 1173 1:45 And blessed 1174 is she who believed that 1175 what was spoken to her by 1176 the Lord would be fulfilled.” 1177
“My soul exalts 1180 the Lord, 1181
1:47 and my spirit has begun to rejoice 1182 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 1183
For 1184 from now on 1185 all generations will call me blessed, 1186
1:49 because he who is mighty 1187 has done great things for me, and holy is his name;
1:50 from 1188 generation to generation he is merciful 1189 to those who fear 1190 him.
1:51 He has demonstrated power 1191 with his arm; he has scattered those whose pride wells up from the sheer arrogance 1192 of their hearts.
1:52 He has brought down the mighty 1193 from their thrones, and has lifted up those of lowly position; 1194
1:53 he has filled the hungry with good things, 1195 and has sent the rich away empty. 1196
1:54 He has helped his servant Israel, remembering 1197 his mercy, 1198
1:55 as he promised 1199 to our ancestors, 1200 to Abraham and to his descendants 1201 forever.”
1:56 So 1202 Mary stayed with Elizabeth 1203 about three months 1204 and then returned to her home.
1:57 Now the time came 1205 for Elizabeth to have her baby, 1206 and she gave birth to a son. 1:58 Her 1207 neighbors and relatives heard that the Lord had shown 1208 great mercy to her, and they rejoiced 1209 with her.
1:59 On 1210 the eighth day 1211 they came to circumcise the child, and they wanted to name 1212 him Zechariah after his father. 1:60 But 1213 his mother replied, 1214 “No! He must be named 1215 John.” 1216 1:61 They 1217 said to her, “But 1218 none of your relatives bears this name.” 1219 1:62 So 1220 they made signs to the baby’s 1221 father, 1222 inquiring what he wanted to name his son. 1223 1:63 He 1224 asked for a writing tablet 1225 and wrote, 1226 “His name is John.” And they were all amazed. 1227 1:64 Immediately 1228 Zechariah’s 1229 mouth was opened and his tongue 1230 released, 1231 and he spoke, blessing God. 1:65 All 1232 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 1233 who heard these things 1234 kept them in their hearts, 1235 saying, “What then will this child be?” 1236 For the Lord’s hand 1237 was indeed with him.
1:67 Then 1238 his father Zechariah was filled with the Holy Spirit and prophesied, 1239
1:68 “Blessed 1240 be the Lord God of Israel,
because he has come to help 1241 and has redeemed 1242 his people.
1:69 For 1243 he has raised up 1244 a horn of salvation 1245 for us in the house of his servant David, 1246
1:70 as he spoke through the mouth of his holy prophets from long ago, 1247
1:71 that we should be saved 1248 from our enemies, 1249
and from the hand of all who hate us.
1:72 He has done this 1250 to show mercy 1251 to our ancestors, 1252
and to remember his holy covenant 1253 –
1:73 the oath 1254 that he swore to our ancestor 1255 Abraham.
This oath grants 1256
1:74 that we, being rescued from the hand of our 1257 enemies,
may serve him without fear, 1258
1:75 in holiness and righteousness 1259 before him for as long as we live. 1260
1:76 And you, child, 1261 will be called the prophet 1262 of the Most High. 1263
For you will go before 1264 the Lord to prepare his ways, 1265
1:77 to give his people knowledge of salvation 1266 through the forgiveness 1267 of their sins.
1:78 Because of 1268 our God’s tender mercy 1269
the dawn 1270 will break 1271 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 1272
to guide our feet into the way 1273 of peace.”
1:80 And the child kept growing 1274 and becoming strong 1275 in spirit, and he was in the wilderness 1276 until the day he was revealed 1277 to Israel.
Lukas 22:39-46
Konteks22:39 Then 1278 Jesus 1279 went out and made his way, 1280 as he customarily did, to the Mount of Olives, 1281 and the disciples followed him. 22:40 When he came to the place, 1282 he said to them, “Pray that you will not fall into temptation.” 1283 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 1284 this cup 1285 away from me. Yet not my will but yours 1286 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 1287 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 1288 22:45 When 1289 he got up from prayer, he came to the disciples and found them sleeping, exhausted 1290 from grief. 22:46 So 1291 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 1292
Lukas 22:23
Konteks22:23 So 1293 they began to question one another as to which of them it could possibly be who would do this.
Lukas 1:1-80
Konteks1:1 Now 1294 many have undertaken to compile an account 1295 of the things 1296 that have been fulfilled 1297 among us, 1:2 like the accounts 1298 passed on 1299 to us by those who were eyewitnesses and servants of the word 1300 from the beginning. 1301 1:3 So 1302 it seemed good to me as well, 1303 because I have followed 1304 all things carefully from the beginning, to write an orderly account 1305 for you, most excellent Theophilus, 1:4 so that you may know for certain 1306 the things you were taught. 1307
1:5 During the reign 1308 of Herod 1309 king of Judea, there lived a priest named Zechariah who belonged to 1310 the priestly division of Abijah, 1311 and he had a wife named Elizabeth, 1312 who was a descendant of Aaron. 1313 1:6 They 1314 were both righteous in the sight of God, following 1315 all the commandments and ordinances of the Lord blamelessly. 1316 1:7 But they did not have a child, because Elizabeth was barren, 1317 and they were both very old. 1318
1:8 Now 1319 while Zechariah 1320 was serving as priest before God when his division was on duty, 1321 1:9 he was chosen by lot, according to the custom of the priesthood, 1322 to enter 1323 the holy place 1324 of the Lord and burn incense. 1:10 Now 1325 the whole crowd 1326 of people were praying outside at the hour of the incense offering. 1327 1:11 An 1328 angel of the Lord, 1329 standing on the right side of the altar of incense, appeared 1330 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 1331 was seized with fear. 1332 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 1333 and your wife Elizabeth will bear you a son; you 1334 will name him John. 1335 1:14 Joy and gladness will come 1336 to you, and many will rejoice at 1337 his birth, 1338 1:15 for he will be great in the sight of 1339 the Lord. He 1340 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 1341 1:16 He 1342 will turn 1343 many of the people 1344 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 1345 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 1346 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 1347 said to the angel, “How can I be sure of this? 1348 For I am an old man, and my wife is old as well.” 1349 1:19 The 1350 angel answered him, “I am Gabriel, who stands 1351 in the presence of God, and I was sent to speak to you and to bring 1352 you this good news. 1:20 And now, 1353 because you did not believe my words, which will be fulfilled in their time, 1354 you will be silent, unable to speak, 1355 until the day these things take place.”
1:21 Now 1356 the people were waiting for Zechariah, and they began to wonder 1357 why he was delayed in the holy place. 1358 1:22 When 1359 he came out, he was not able to speak to them. They 1360 realized that he had seen a vision 1361 in the holy place, 1362 because 1363 he was making signs to them and remained unable to speak. 1364 1:23 When his time of service was over, 1365 he went to his home.
1:24 After some time 1366 his wife Elizabeth became pregnant, 1367 and for five months she kept herself in seclusion. 1368 She said, 1369 1:25 “This is what 1370 the Lord has done for me at the time 1371 when he has been gracious to me, 1372 to take away my disgrace 1373 among people.” 1374
1:26 In the sixth month of Elizabeth’s pregnancy, 1375 the angel Gabriel 1376 was sent by 1377 God to a town of Galilee called Nazareth, 1378 1:27 to a virgin engaged 1379 to a man whose name was Joseph, a descendant of David, 1380 and the virgin’s name was Mary. 1:28 The 1381 angel 1382 came 1383 to her and said, “Greetings, favored one, 1384 the Lord is with you!” 1385 1:29 But 1386 she was greatly troubled 1387 by his words and began to wonder about the meaning of this greeting. 1388 1:30 So 1389 the angel said to her, “Do not be afraid, 1390 Mary, for you have found favor 1391 with God! 1:31 Listen: 1392 You will become pregnant 1393 and give birth to 1394 a son, and you will name him 1395 Jesus. 1396 1:32 He 1397 will be great, 1398 and will be called the Son of the Most High, 1399 and the Lord God will give him the throne of his father 1400 David. 1:33 He 1401 will reign over the house of Jacob 1402 forever, and his kingdom will never end.” 1:34 Mary 1403 said to the angel, “How will this be, since I have not had sexual relations with 1404 a man?” 1:35 The angel replied, 1405 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 1406 you. Therefore the child 1407 to be born 1408 will be holy; 1409 he will be called the Son of God.
1:36 “And look, 1410 your relative 1411 Elizabeth has also become pregnant with 1412 a son in her old age – although she was called barren, she is now in her sixth month! 1413 1:37 For nothing 1414 will be impossible with God.” 1:38 So 1415 Mary said, “Yes, 1416 I am a servant 1417 of the Lord; let this happen to me 1418 according to your word.” 1419 Then 1420 the angel departed from her.
1:39 In those days 1421 Mary got up and went hurriedly into the hill country, to a town of Judah, 1422 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 1423 Elizabeth heard Mary’s greeting, the baby leaped 1424 in her 1425 womb, and Elizabeth was filled with the Holy Spirit. 1426 1:42 She 1427 exclaimed with a loud voice, 1428 “Blessed are you among women, 1429 and blessed is the child 1430 in your womb! 1:43 And who am I 1431 that the mother of my Lord should come and visit me? 1:44 For the instant 1432 the sound of your greeting reached my ears, 1433 the baby in my womb leaped for joy. 1434 1:45 And blessed 1435 is she who believed that 1436 what was spoken to her by 1437 the Lord would be fulfilled.” 1438
“My soul exalts 1441 the Lord, 1442
1:47 and my spirit has begun to rejoice 1443 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 1444
For 1445 from now on 1446 all generations will call me blessed, 1447
1:49 because he who is mighty 1448 has done great things for me, and holy is his name;
1:50 from 1449 generation to generation he is merciful 1450 to those who fear 1451 him.
1:51 He has demonstrated power 1452 with his arm; he has scattered those whose pride wells up from the sheer arrogance 1453 of their hearts.
1:52 He has brought down the mighty 1454 from their thrones, and has lifted up those of lowly position; 1455
1:53 he has filled the hungry with good things, 1456 and has sent the rich away empty. 1457
1:54 He has helped his servant Israel, remembering 1458 his mercy, 1459
1:55 as he promised 1460 to our ancestors, 1461 to Abraham and to his descendants 1462 forever.”
1:56 So 1463 Mary stayed with Elizabeth 1464 about three months 1465 and then returned to her home.
1:57 Now the time came 1466 for Elizabeth to have her baby, 1467 and she gave birth to a son. 1:58 Her 1468 neighbors and relatives heard that the Lord had shown 1469 great mercy to her, and they rejoiced 1470 with her.
1:59 On 1471 the eighth day 1472 they came to circumcise the child, and they wanted to name 1473 him Zechariah after his father. 1:60 But 1474 his mother replied, 1475 “No! He must be named 1476 John.” 1477 1:61 They 1478 said to her, “But 1479 none of your relatives bears this name.” 1480 1:62 So 1481 they made signs to the baby’s 1482 father, 1483 inquiring what he wanted to name his son. 1484 1:63 He 1485 asked for a writing tablet 1486 and wrote, 1487 “His name is John.” And they were all amazed. 1488 1:64 Immediately 1489 Zechariah’s 1490 mouth was opened and his tongue 1491 released, 1492 and he spoke, blessing God. 1:65 All 1493 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 1494 who heard these things 1495 kept them in their hearts, 1496 saying, “What then will this child be?” 1497 For the Lord’s hand 1498 was indeed with him.
1:67 Then 1499 his father Zechariah was filled with the Holy Spirit and prophesied, 1500
1:68 “Blessed 1501 be the Lord God of Israel,
because he has come to help 1502 and has redeemed 1503 his people.
1:69 For 1504 he has raised up 1505 a horn of salvation 1506 for us in the house of his servant David, 1507
1:70 as he spoke through the mouth of his holy prophets from long ago, 1508
1:71 that we should be saved 1509 from our enemies, 1510
and from the hand of all who hate us.
1:72 He has done this 1511 to show mercy 1512 to our ancestors, 1513
and to remember his holy covenant 1514 –
1:73 the oath 1515 that he swore to our ancestor 1516 Abraham.
This oath grants 1517
1:74 that we, being rescued from the hand of our 1518 enemies,
may serve him without fear, 1519
1:75 in holiness and righteousness 1520 before him for as long as we live. 1521
1:76 And you, child, 1522 will be called the prophet 1523 of the Most High. 1524
For you will go before 1525 the Lord to prepare his ways, 1526
1:77 to give his people knowledge of salvation 1527 through the forgiveness 1528 of their sins.
1:78 Because of 1529 our God’s tender mercy 1530
the dawn 1531 will break 1532 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 1533
to guide our feet into the way 1534 of peace.”
1:80 And the child kept growing 1535 and becoming strong 1536 in spirit, and he was in the wilderness 1537 until the day he was revealed 1538 to Israel.
Lukas 1:1-80
Konteks1:1 Now 1539 many have undertaken to compile an account 1540 of the things 1541 that have been fulfilled 1542 among us, 1:2 like the accounts 1543 passed on 1544 to us by those who were eyewitnesses and servants of the word 1545 from the beginning. 1546 1:3 So 1547 it seemed good to me as well, 1548 because I have followed 1549 all things carefully from the beginning, to write an orderly account 1550 for you, most excellent Theophilus, 1:4 so that you may know for certain 1551 the things you were taught. 1552
1:5 During the reign 1553 of Herod 1554 king of Judea, there lived a priest named Zechariah who belonged to 1555 the priestly division of Abijah, 1556 and he had a wife named Elizabeth, 1557 who was a descendant of Aaron. 1558 1:6 They 1559 were both righteous in the sight of God, following 1560 all the commandments and ordinances of the Lord blamelessly. 1561 1:7 But they did not have a child, because Elizabeth was barren, 1562 and they were both very old. 1563
1:8 Now 1564 while Zechariah 1565 was serving as priest before God when his division was on duty, 1566 1:9 he was chosen by lot, according to the custom of the priesthood, 1567 to enter 1568 the holy place 1569 of the Lord and burn incense. 1:10 Now 1570 the whole crowd 1571 of people were praying outside at the hour of the incense offering. 1572 1:11 An 1573 angel of the Lord, 1574 standing on the right side of the altar of incense, appeared 1575 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 1576 was seized with fear. 1577 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 1578 and your wife Elizabeth will bear you a son; you 1579 will name him John. 1580 1:14 Joy and gladness will come 1581 to you, and many will rejoice at 1582 his birth, 1583 1:15 for he will be great in the sight of 1584 the Lord. He 1585 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 1586 1:16 He 1587 will turn 1588 many of the people 1589 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 1590 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 1591 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 1592 said to the angel, “How can I be sure of this? 1593 For I am an old man, and my wife is old as well.” 1594 1:19 The 1595 angel answered him, “I am Gabriel, who stands 1596 in the presence of God, and I was sent to speak to you and to bring 1597 you this good news. 1:20 And now, 1598 because you did not believe my words, which will be fulfilled in their time, 1599 you will be silent, unable to speak, 1600 until the day these things take place.”
1:21 Now 1601 the people were waiting for Zechariah, and they began to wonder 1602 why he was delayed in the holy place. 1603 1:22 When 1604 he came out, he was not able to speak to them. They 1605 realized that he had seen a vision 1606 in the holy place, 1607 because 1608 he was making signs to them and remained unable to speak. 1609 1:23 When his time of service was over, 1610 he went to his home.
1:24 After some time 1611 his wife Elizabeth became pregnant, 1612 and for five months she kept herself in seclusion. 1613 She said, 1614 1:25 “This is what 1615 the Lord has done for me at the time 1616 when he has been gracious to me, 1617 to take away my disgrace 1618 among people.” 1619
1:26 In the sixth month of Elizabeth’s pregnancy, 1620 the angel Gabriel 1621 was sent by 1622 God to a town of Galilee called Nazareth, 1623 1:27 to a virgin engaged 1624 to a man whose name was Joseph, a descendant of David, 1625 and the virgin’s name was Mary. 1:28 The 1626 angel 1627 came 1628 to her and said, “Greetings, favored one, 1629 the Lord is with you!” 1630 1:29 But 1631 she was greatly troubled 1632 by his words and began to wonder about the meaning of this greeting. 1633 1:30 So 1634 the angel said to her, “Do not be afraid, 1635 Mary, for you have found favor 1636 with God! 1:31 Listen: 1637 You will become pregnant 1638 and give birth to 1639 a son, and you will name him 1640 Jesus. 1641 1:32 He 1642 will be great, 1643 and will be called the Son of the Most High, 1644 and the Lord God will give him the throne of his father 1645 David. 1:33 He 1646 will reign over the house of Jacob 1647 forever, and his kingdom will never end.” 1:34 Mary 1648 said to the angel, “How will this be, since I have not had sexual relations with 1649 a man?” 1:35 The angel replied, 1650 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 1651 you. Therefore the child 1652 to be born 1653 will be holy; 1654 he will be called the Son of God.
1:36 “And look, 1655 your relative 1656 Elizabeth has also become pregnant with 1657 a son in her old age – although she was called barren, she is now in her sixth month! 1658 1:37 For nothing 1659 will be impossible with God.” 1:38 So 1660 Mary said, “Yes, 1661 I am a servant 1662 of the Lord; let this happen to me 1663 according to your word.” 1664 Then 1665 the angel departed from her.
1:39 In those days 1666 Mary got up and went hurriedly into the hill country, to a town of Judah, 1667 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 1668 Elizabeth heard Mary’s greeting, the baby leaped 1669 in her 1670 womb, and Elizabeth was filled with the Holy Spirit. 1671 1:42 She 1672 exclaimed with a loud voice, 1673 “Blessed are you among women, 1674 and blessed is the child 1675 in your womb! 1:43 And who am I 1676 that the mother of my Lord should come and visit me? 1:44 For the instant 1677 the sound of your greeting reached my ears, 1678 the baby in my womb leaped for joy. 1679 1:45 And blessed 1680 is she who believed that 1681 what was spoken to her by 1682 the Lord would be fulfilled.” 1683
“My soul exalts 1686 the Lord, 1687
1:47 and my spirit has begun to rejoice 1688 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 1689
For 1690 from now on 1691 all generations will call me blessed, 1692
1:49 because he who is mighty 1693 has done great things for me, and holy is his name;
1:50 from 1694 generation to generation he is merciful 1695 to those who fear 1696 him.
1:51 He has demonstrated power 1697 with his arm; he has scattered those whose pride wells up from the sheer arrogance 1698 of their hearts.
1:52 He has brought down the mighty 1699 from their thrones, and has lifted up those of lowly position; 1700
1:53 he has filled the hungry with good things, 1701 and has sent the rich away empty. 1702
1:54 He has helped his servant Israel, remembering 1703 his mercy, 1704
1:55 as he promised 1705 to our ancestors, 1706 to Abraham and to his descendants 1707 forever.”
1:56 So 1708 Mary stayed with Elizabeth 1709 about three months 1710 and then returned to her home.
1:57 Now the time came 1711 for Elizabeth to have her baby, 1712 and she gave birth to a son. 1:58 Her 1713 neighbors and relatives heard that the Lord had shown 1714 great mercy to her, and they rejoiced 1715 with her.
1:59 On 1716 the eighth day 1717 they came to circumcise the child, and they wanted to name 1718 him Zechariah after his father. 1:60 But 1719 his mother replied, 1720 “No! He must be named 1721 John.” 1722 1:61 They 1723 said to her, “But 1724 none of your relatives bears this name.” 1725 1:62 So 1726 they made signs to the baby’s 1727 father, 1728 inquiring what he wanted to name his son. 1729 1:63 He 1730 asked for a writing tablet 1731 and wrote, 1732 “His name is John.” And they were all amazed. 1733 1:64 Immediately 1734 Zechariah’s 1735 mouth was opened and his tongue 1736 released, 1737 and he spoke, blessing God. 1:65 All 1738 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 1739 who heard these things 1740 kept them in their hearts, 1741 saying, “What then will this child be?” 1742 For the Lord’s hand 1743 was indeed with him.
1:67 Then 1744 his father Zechariah was filled with the Holy Spirit and prophesied, 1745
1:68 “Blessed 1746 be the Lord God of Israel,
because he has come to help 1747 and has redeemed 1748 his people.
1:69 For 1749 he has raised up 1750 a horn of salvation 1751 for us in the house of his servant David, 1752
1:70 as he spoke through the mouth of his holy prophets from long ago, 1753
1:71 that we should be saved 1754 from our enemies, 1755
and from the hand of all who hate us.
1:72 He has done this 1756 to show mercy 1757 to our ancestors, 1758
and to remember his holy covenant 1759 –
1:73 the oath 1760 that he swore to our ancestor 1761 Abraham.
This oath grants 1762
1:74 that we, being rescued from the hand of our 1763 enemies,
may serve him without fear, 1764
1:75 in holiness and righteousness 1765 before him for as long as we live. 1766
1:76 And you, child, 1767 will be called the prophet 1768 of the Most High. 1769
For you will go before 1770 the Lord to prepare his ways, 1771
1:77 to give his people knowledge of salvation 1772 through the forgiveness 1773 of their sins.
1:78 Because of 1774 our God’s tender mercy 1775
the dawn 1776 will break 1777 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 1778
to guide our feet into the way 1779 of peace.”
1:80 And the child kept growing 1780 and becoming strong 1781 in spirit, and he was in the wilderness 1782 until the day he was revealed 1783 to Israel.
[3:21] 1 tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[3:21] 2 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
[3:21] 3 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
[3:5] 4 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
[16:1] 5 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 6 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 7 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 8 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 9 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 10 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 11 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 12 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 14 tn Grk “the stewardship,” “the management.”
[16:3] 15 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
[16:3] 16 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:3] sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
[16:4] 17 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
[16:4] 18 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 19 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 20 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 21 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 22 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
[16:6] 23 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:6] 24 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
[16:7] 25 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:7] 26 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
[16:7] 27 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 28 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 29 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 30 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 31 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 32 tn Grk “sons” (an idiom).
[16:8] 33 tn Grk “with their own generation.”
[16:8] 34 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[16:9] 35 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
[16:9] 36 sn The passive refers to the welcome of heaven.
[16:9] 37 tn Grk “eternal tents” (as dwelling places).
[16:10] 38 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 40 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 41 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 43 tn Grk “have not been faithful with what is another’s.”
[16:12] 44 tn Grk “what is your own.”
[16:13] 45 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[16:13] 46 tn Or “and treat [the other] with contempt.”
[16:13] 47 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:13] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[16:14] 48 sn See the note on Pharisees in 5:17.
[16:14] 49 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[16:15] 50 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 52 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 53 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 54 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 55 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 56 sn John refers to John the Baptist.
[16:16] 57 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 58 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 59 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 60 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 61 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 62 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 63 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 64 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 65 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 66 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 67 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 68 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 69 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 70 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 71 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:22] 72 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 73 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 74 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 75 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 76 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 77 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 78 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 79 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 80 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 81 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 82 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 83 tn Or “in terrible pain” (L&N 24.92).
[16:24] 84 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 85 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 86 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 87 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 88 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 89 tn Grk “between us and you.”
[16:27] 90 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 91 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 92 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 93 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 94 tn Grk “lest they also come.”
[16:29] 95 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 96 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 98 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 99 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 100 tn Here δέ (de) has not been translated.
[16:31] 101 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 102 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
[6:12] 103 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:12] 104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 105 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 106 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 107 tn This is an objective genitive, so prayer “to God.”
[6:9] 108 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 109 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[18:1] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 111 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 112 tn Or “should pray at all times” (L&N 67.88).
[18:1] 113 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 114 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 116 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 117 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 118 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 120 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 121 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 122 tn Grk “after these things.”
[18:4] 123 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 124 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 125 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 126 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 127 tn Here δέ (de) has not been translated.
[18:7] 128 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 129 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 130 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 131 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 132 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 133 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 134 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 135 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 136 sn See the note on Pharisees in 5:17.
[18:10] 137 sn See the note on tax collectors in 3:12.
[18:11] 138 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 139 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 140 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 141 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 142 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 143 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 144 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 146 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 147 tn Grk “even lift up his eyes” (an idiom).
[18:13] 148 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 149 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 150 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 151 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 152 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 154 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
[18:15] 155 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
[18:15] 156 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
[18:16] 157 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 158 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[18:16] 159 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[18:17] 160 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 161 sn On receive see John 1:12.
[18:17] 162 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[18:17] 163 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 164 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 165 sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
[18:18] 166 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
[18:19] 167 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 168 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[18:20] 169 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[18:21] 170 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[18:21] 171 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[18:21] 172 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[18:21] 173 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[18:22] 174 sn See Luke 14:33.
[18:22] 175 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:22] 176 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 177 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[18:22] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 179 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 180 tn Or “very distressed” (L&N 25.277).
[18:24] 181 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] tn Grk “him.”
[18:24] 182 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
[18:24] 183 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[18:25] 184 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
[18:26] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 186 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 187 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 188 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
[18:28] 189 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
[18:28] 190 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 191 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 192 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 193 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 194 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[18:30] 195 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
[18:30] 196 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 197 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[18:31] 198 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 199 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 200 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 201 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 202 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 203 sn See Luke 22:63; 23:11, 36.
[18:32] 204 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 205 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 206 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 207 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 208 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 209 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 210 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 211 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 212 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[18:35] 213 tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[18:35] 214 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 215 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
[18:35] 216 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 217 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 218 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 219 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 220 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 221 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[18:39] 222 sn That is, those who were at the front of the procession.
[18:39] 223 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[18:39] 224 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
[18:40] 225 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 226 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 227 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 228 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 230 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[18:42] 231 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 232 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 233 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 234 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 235 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 236 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
[18:43] 237 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 238 tn The word “too” has been supplied for stylistic reasons.
[19:1] 239 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:1] 240 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 241 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 242 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 243 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 244 tn Grk “He was trying to see who Jesus was.”
[19:3] 245 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 246 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 247 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 248 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 249 tc Most
[19:5] 250 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 251 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 252 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 253 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 254 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 255 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:6] sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
[19:7] 256 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 257 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 258 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 259 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 260 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 261 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 262 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 263 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 264 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 265 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 266 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 267 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 268 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 269 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 270 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 271 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 272 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 273 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 274 tn See the note on the word “slave” in 7:2.
[19:13] 275 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 276 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 277 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 278 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 280 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:15] 281 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 282 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 283 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 284 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 285 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 286 tn See the note on the word “minas” in v. 13.
[19:17] 287 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 288 tn See Luke 16:10.
[19:17] 289 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 290 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 291 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 292 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 293 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 294 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 296 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 297 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 298 tn Or “exacting,” “harsh,” “hard.”
[19:21] 299 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 300 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 301 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 302 tn Grk “out of your own mouth” (an idiom).
[19:22] 303 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 304 tn Or “exacting,” “harsh,” “hard.”
[19:23] 305 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 306 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 307 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 308 tn Grk “the ten minas.”
[19:25] 309 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 310 tc A few
[19:26] 311 tn Grk “to everyone who has, he will be given more.”
[19:26] sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
[19:26] 312 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 313 tn Grk “to rule over them.”
[19:27] 314 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 315 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 316 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 317 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 318 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:28] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:29] 319 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 320 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 321 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:29] sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[19:30] 323 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 324 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 325 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 326 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 327 tn Grk “sent ahead and went and found.”
[19:32] 328 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 329 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 330 tn Grk “said to them.”
[19:35] 331 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 332 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 334 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 335 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 336 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 337 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 338 sn See the note on the name Mount of Olives in v. 29.
[19:37] 339 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 340 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 341 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 342 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 343 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 344 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 345 sn A quotation from Ps 118:26.
[19:39] 346 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 347 sn See the note on Pharisees in 5:17.
[19:39] 348 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 349 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 351 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 352 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 354 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 355 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 356 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 357 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 358 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 359 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 360 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 361 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 362 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 363 tn Grk “leave stone on stone.”
[19:44] 364 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[19:45] 365 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 367 tn Grk “the temple” (also in v. 47).
[19:45] sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
[19:45] 368 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 369 sn A quotation from Isa 56:7.
[19:46] 370 tn Or “a hideout” (see L&N 1.57).
[19:46] 371 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 372 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:47] 373 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 374 tn Grk “to destroy.”
[19:47] sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
[19:48] 375 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 376 tn Grk “they did not find the thing that they might do.”
[19:48] 377 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
[20:1] 378 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:1] 379 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 380 tn Grk “the temple.”
[20:1] 382 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 383 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 384 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 385 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 386 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 387 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 388 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 389 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 390 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 391 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 392 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 393 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 394 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 395 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 396 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 397 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 398 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 399 sn The leasing of land to tenant farmers was common in this period.
[20:10] 400 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 401 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 402 tn Grk “from the fruit of the vineyard.”
[20:10] 403 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 404 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 405 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 406 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 407 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 408 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 409 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 410 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 411 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 412 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 413 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 414 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 415 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 416 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:18] 417 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 418 tn Grk “on whomever it falls, it will crush him.”
[20:18] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[20:19] 419 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 420 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 421 tn Grk “tried to lay hands on him.”
[20:19] 422 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 423 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 424 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 425 tn Grk “so that they might catch him in some word.”
[20:20] 426 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 427 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 428 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 429 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 430 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 431 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 432 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 433 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 434 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 435 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
[20:24] 436 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[20:24] 437 tn Grk “whose likeness and inscription does it have?”
[20:25] 438 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 439 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 440 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 441 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 442 tn Grk “to trap him in a saying.”
[20:27] 444 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 445 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 446 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 447 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[20:28] 448 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 449 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 450 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[20:29] 451 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 452 tc Most
[20:33] 453 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
[20:33] 454 tn Grk “For the seven had her as wife.”
[20:34] 455 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 456 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
[20:35] 457 tn Grk “to attain to.”
[20:35] 458 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
[20:36] 459 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[20:36] 460 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 461 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
[20:37] 462 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 463 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 464 sn A quotation from Exod 3:6.
[20:38] 465 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[20:38] 466 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 467 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 468 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 469 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
[20:40] 470 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
[20:41] 471 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 472 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 473 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 474 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[20:43] 475 sn A quotation from Ps 110:1.
[20:44] 476 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[20:45] 477 tn Here δέ (de) has not been translated.
[20:45] 478 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 479 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 480 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 481 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 482 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 483 sn See Luke 14:1-14.
[20:46] 484 sn See the note on synagogues in 4:15.
[20:47] 485 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 486 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 487 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 488 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 489 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 490 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
[21:2] 491 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 492 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 493 tn Grk “Truly, I say to you.”
[21:3] 494 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 495 tn Grk “out of what abounded to them.”
[21:4] 496 tn Or “put in her entire livelihood.”
[21:5] 497 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 498 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 499 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 500 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 501 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 502 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 503 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 504 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 505 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 507 tn Here δέ (de) has not been translated.
[21:8] 508 tn Or “Be on guard.”
[21:8] 509 tn That is, “I am the Messiah.”
[21:9] 510 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 511 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 512 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 513 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 514 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 515 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 516 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 517 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 518 tn Grk “will lay their hands on you.”
[21:12] 519 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 520 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 521 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 522 tn Grk “determine in your hearts.”
[21:14] 523 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 524 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 525 tn Grk “and wisdom.”
[21:16] 526 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 527 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 528 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 529 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 530 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 531 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 532 tc Some important Greek witnesses plus the majority of
[21:19] 533 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 534 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 535 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 536 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 537 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 538 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 539 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 540 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 541 tn Or “of punishment.” This is a time of judgment.
[21:22] 542 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 543 sn Great distress means that this is a period of great judgment.
[21:24] 544 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 545 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 546 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 547 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 548 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 549 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 550 tn Grk “distress of nations.”
[21:25] 551 tn Or “in consternation” (L&N 32.9).
[21:26] 552 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 553 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 554 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 555 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 556 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 557 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 558 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 559 tn Grk “all the trees.”
[21:30] 560 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 561 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 562 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 563 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 564 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 565 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 566 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 567 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 568 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 569 tn Or “come upon.”
[21:35] 570 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 571 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 572 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 573 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 574 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 575 tn Grk “in the temple.”
[21:37] 576 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 577 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 578 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 579 tc Some
[21:38] tn Grk “in the temple.”
[22:1] 580 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[22:2] 581 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 582 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 583 tn Grk “were seeking how.”
[22:2] 584 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
[22:2] 585 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 586 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[22:3] 587 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 588 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 589 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 590 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 591 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 592 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 593 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 594 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 595 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[22:5] 596 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[22:6] 597 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 598 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 599 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 600 tn Grk “apart from the crowd.”
[22:6] sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
[22:7] 601 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 602 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[22:8] 603 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 604 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[22:8] 605 tn Grk “for us, so that we may eat.”
[22:9] 606 tn Here δέ (de) has not been translated.
[22:9] 607 tn In the Greek text this a deliberative subjunctive.
[22:10] 609 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
[22:10] 610 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
[22:11] 611 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
[22:13] 612 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 613 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:13] 614 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 615 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 616 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 617 tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:14] 618 tn Grk “the apostles with him.”
[22:15] 619 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 620 tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
[22:16] 621 sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
[22:16] 622 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 623 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 624 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:18] 625 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 626 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
[22:19] 627 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 628 tc Some important Western
[22:19] 629 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:20] 630 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 631 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 632 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[22:21] 633 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 634 sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[22:22] 635 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 636 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[22:24] 638 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 639 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 640 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 641 sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
[22:26] 642 tn Grk “But you are not thus.”
[22:26] 643 tn Or “the ruler.”
[22:26] 644 sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
[22:27] 645 tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:27] 646 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 647 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
[22:28] 648 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 649 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 650 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
[22:29] 651 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 652 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 653 sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[22:31] 654 tc The majority of
[22:31] 655 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 656 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 657 sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
[22:32] 658 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 659 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 660 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 661 tn Or “turned around.”
[22:32] 662 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[22:33] 663 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 664 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 665 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 666 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 667 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 668 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 669 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 670 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 671 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 672 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
[22:36] 674 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 675 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 676 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 677 tn Or “with the lawless.”
[22:37] sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
[22:37] 678 tn Grk “is having its fulfillment.”
[22:38] 679 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 680 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
[22:38] 681 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 682 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 683 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 685 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 686 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 687 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 688 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 689 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 690 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 691 tn Grk “And being in anguish.”
[22:44] 692 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 693 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 694 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 695 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 696 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 697 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 698 tn Grk “drew near.”
[22:47] 699 tc Many
[22:48] 700 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 701 tn Here δέ (de) has not been translated.
[22:49] 702 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 703 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 704 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 705 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 706 tn See the note on the word “slave” in 7:2.
[22:51] 707 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 708 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 709 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 710 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 711 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 712 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 713 tn Grk “in the temple.”
[22:53] 714 tn Grk “lay hands on me.”
[22:53] 715 tn Or “your time.”
[22:53] 716 tn Or “authority,” “domain.”
[22:54] 717 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 718 tn Or “seized” (L&N 37.109).
[22:54] 719 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 720 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 721 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 722 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 723 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 724 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 725 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 726 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 727 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 728 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 729 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 730 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 731 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 732 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 733 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 734 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 735 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 736 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 737 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 738 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 739 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 740 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 741 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 742 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 743 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 744 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 745 tn This is a first class condition in the Greek text.
[22:67] 746 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 747 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 748 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 749 tn This is also a third class condition in the Greek text.
[22:68] 750 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 751 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 752 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 753 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 754 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 755 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 756 tn Grk “He said to them.”
[22:70] 757 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 758 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 759 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 760 tn Grk “from his own mouth” (an idiom).
[1:1] 761 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 762 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 764 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 765 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 767 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 768 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 769 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 770 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 771 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 772 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 773 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 774 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 775 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 776 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 777 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 778 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 779 tn Grk “and her name was Elizabeth.”
[1:5] 780 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 781 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 782 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 783 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 784 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 785 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 786 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 787 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 788 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 789 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 790 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 791 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 792 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 793 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 794 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 795 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 796 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 797 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 798 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 799 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 800 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 801 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 802 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 803 tn Grk “This will be joy and gladness.”
[1:14] 804 tn Or “because of.”
[1:14] 805 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 807 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 808 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 809 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 810 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 811 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 812 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 813 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 814 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 815 tn Grk “How will I know this?”
[1:18] 816 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 817 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 818 tn Grk “the one who is standing before God.”
[1:19] 819 tn Grk “to announce these things of good news to you.”
[1:20] 821 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 822 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 823 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 824 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 825 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 826 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 827 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 828 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 829 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 830 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 831 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 832 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 833 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 834 tn Or “Elizabeth conceived.”
[1:24] 835 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 836 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 838 tn Grk “in the days.”
[1:25] 839 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 840 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 841 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 842 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 843 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 844 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 845 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 846 tn Or “promised in marriage.”
[1:27] 847 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 848 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 849 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 850 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 851 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 852 tc Most
[1:29] 853 tc Most
[1:29] 854 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 855 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 856 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 857 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 859 tn Grk “And behold.”
[1:31] 860 tn Grk “you will conceive in your womb.”
[1:31] 862 tn Grk “you will call his name.”
[1:31] 863 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 865 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 866 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 868 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 869 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 870 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 871 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 872 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 873 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 874 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 875 tc A few
[1:35] 876 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 878 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 879 tn Or “has conceived.”
[1:36] 880 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 881 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 882 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 884 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 885 tn Grk “let this be to me.”
[1:38] 886 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 887 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 888 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 889 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 890 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 891 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 892 tn The antecedent of “her” is Elizabeth.
[1:41] 893 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 894 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 895 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 896 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 897 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 898 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 899 tn Grk “for behold.”
[1:44] 900 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 901 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 902 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 903 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 904 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 905 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 906 tc A few witnesses, especially Latin
[1:46] 907 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 908 tn Or “lifts up the Lord in praise.”
[1:46] 909 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 910 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 911 tn See the note on the word “servant” in v. 38.
[1:48] 912 tn Grk “for behold.”
[1:48] 913 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 914 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 915 tn Traditionally, “the Mighty One.”
[1:50] 916 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 917 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 918 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 919 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 920 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 922 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 923 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 924 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 925 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 926 tn Or “his [God’s] loyal love.”
[1:55] 927 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 929 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 930 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 931 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 932 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 933 tn Grk “the time was fulfilled.”
[1:57] 934 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 935 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 936 tn Grk “had magnified his mercy with her.”
[1:58] 937 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 938 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 939 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 940 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 941 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 942 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 943 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 944 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 945 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 946 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 947 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 948 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 949 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 950 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 951 tn Grk “what he might wish to call him.”
[1:63] 952 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 953 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 954 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 955 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 956 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 957 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 958 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 959 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 960 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 961 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 962 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 963 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 964 tn Or “what manner of child will this one be?”
[1:66] 965 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 966 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 967 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 968 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 969 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 970 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 971 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 972 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 973 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 974 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 975 tn Grk “from the ages,” “from eternity.”
[1:71] 976 tn Grk “from long ago, salvation.”
[1:71] 977 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 978 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 979 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 980 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 981 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 982 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 983 tn Or “forefather”; Grk “father.”
[1:73] 984 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 985 tc Many important early
[1:74] 986 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 987 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 988 tn Grk “all our days.”
[1:76] 989 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 990 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 991 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 992 tc Most
[1:76] 993 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 994 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 995 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 996 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 997 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 998 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 999 tn Grk “shall visit us.”
[1:79] 1000 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 1002 tn This verb is imperfect.
[1:80] 1003 tn This verb is also imperfect.
[1:80] 1005 tn Grk “until the day of his revealing.”
[10:17] 1006 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 1007 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 1008 tn Or “the demons obey”; see L&N 36.18.
[10:17] 1009 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 1010 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 1011 tn This is an imperfect tense verb.
[10:18] 1012 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 1013 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 1014 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 1015 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
[10:19] 1016 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:19] sn The enemy is a reference to Satan (mentioned in v. 18).
[10:19] 1017 tn This is an emphatic double negative in the Greek text.
[10:20] 1018 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 1019 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 1020 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 1021 tn Grk “In that same hour” (L&N 67.1).
[10:21] 1022 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 1023 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 1025 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 1027 sn See 1 Cor 1:26-31.
[10:21] 1028 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:11] 1030 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 1031 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 1032 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[1:1] 1033 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 1034 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 1036 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 1037 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 1039 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 1040 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 1041 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 1042 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 1043 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 1044 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 1045 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 1046 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 1047 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 1048 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 1049 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 1050 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 1051 tn Grk “and her name was Elizabeth.”
[1:5] 1052 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 1053 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 1054 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 1055 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 1056 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 1057 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 1058 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 1059 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 1060 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 1061 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 1062 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 1063 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 1064 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 1065 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 1066 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 1067 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 1068 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 1069 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 1070 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 1071 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 1072 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 1073 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 1074 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 1075 tn Grk “This will be joy and gladness.”
[1:14] 1076 tn Or “because of.”
[1:14] 1077 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 1079 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 1080 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 1081 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 1082 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 1083 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 1084 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 1085 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 1086 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 1087 tn Grk “How will I know this?”
[1:18] 1088 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 1089 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 1090 tn Grk “the one who is standing before God.”
[1:19] 1091 tn Grk “to announce these things of good news to you.”
[1:20] 1093 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 1094 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 1095 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 1096 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 1097 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 1098 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 1099 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 1100 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 1101 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 1102 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 1103 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 1104 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 1105 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 1106 tn Or “Elizabeth conceived.”
[1:24] 1107 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 1108 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 1110 tn Grk “in the days.”
[1:25] 1111 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 1112 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 1113 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 1114 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 1115 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 1116 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 1117 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 1118 tn Or “promised in marriage.”
[1:27] 1119 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 1120 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 1121 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 1122 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 1123 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 1124 tc Most
[1:29] 1125 tc Most
[1:29] 1126 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 1127 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 1128 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 1129 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 1131 tn Grk “And behold.”
[1:31] 1132 tn Grk “you will conceive in your womb.”
[1:31] 1134 tn Grk “you will call his name.”
[1:31] 1135 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 1136 tn Grk “this one.”
[1:32] 1137 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 1138 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 1140 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 1141 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 1142 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 1143 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 1144 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 1145 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 1146 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 1147 tc A few
[1:35] 1148 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 1150 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 1151 tn Or “has conceived.”
[1:36] 1152 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 1153 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 1154 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 1156 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 1157 tn Grk “let this be to me.”
[1:38] 1158 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 1159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 1160 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 1161 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 1162 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 1163 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 1164 tn The antecedent of “her” is Elizabeth.
[1:41] 1165 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 1166 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 1167 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 1168 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 1169 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 1170 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 1171 tn Grk “for behold.”
[1:44] 1172 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 1173 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 1174 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 1175 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 1176 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 1177 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 1178 tc A few witnesses, especially Latin
[1:46] 1179 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 1180 tn Or “lifts up the Lord in praise.”
[1:46] 1181 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 1182 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 1183 tn See the note on the word “servant” in v. 38.
[1:48] 1184 tn Grk “for behold.”
[1:48] 1185 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 1186 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 1187 tn Traditionally, “the Mighty One.”
[1:50] 1188 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 1189 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 1190 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 1191 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 1192 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 1194 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 1195 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 1196 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 1197 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 1198 tn Or “his [God’s] loyal love.”
[1:55] 1199 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 1201 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 1202 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 1203 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 1204 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 1205 tn Grk “the time was fulfilled.”
[1:57] 1206 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 1207 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 1208 tn Grk “had magnified his mercy with her.”
[1:58] 1209 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 1210 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 1211 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 1212 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 1213 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 1214 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 1215 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 1216 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 1217 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 1218 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 1219 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 1220 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 1221 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 1222 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 1223 tn Grk “what he might wish to call him.”
[1:63] 1224 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 1225 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 1226 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 1227 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 1228 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 1229 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 1230 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 1231 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 1232 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 1233 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 1234 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 1235 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 1236 tn Or “what manner of child will this one be?”
[1:66] 1237 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 1238 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 1239 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 1240 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 1241 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 1242 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 1243 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 1244 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 1245 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 1246 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 1247 tn Grk “from the ages,” “from eternity.”
[1:71] 1248 tn Grk “from long ago, salvation.”
[1:71] 1249 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 1250 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 1251 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 1252 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 1253 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 1254 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 1255 tn Or “forefather”; Grk “father.”
[1:73] 1256 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 1257 tc Many important early
[1:74] 1258 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 1259 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 1260 tn Grk “all our days.”
[1:76] 1261 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 1262 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 1263 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 1264 tc Most
[1:76] 1265 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 1266 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 1267 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 1268 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 1269 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 1270 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 1271 tn Grk “shall visit us.”
[1:79] 1272 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 1274 tn This verb is imperfect.
[1:80] 1275 tn This verb is also imperfect.
[1:80] 1277 tn Grk “until the day of his revealing.”
[22:39] 1278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 1279 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 1281 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 1282 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 1283 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 1284 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 1285 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 1286 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 1287 tn Grk “And being in anguish.”
[22:44] 1288 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 1289 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 1290 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 1291 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 1292 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:23] 1293 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[1:1] 1294 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 1295 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 1297 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 1298 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 1300 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 1301 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 1302 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 1303 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 1304 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 1305 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 1306 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 1307 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 1308 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 1309 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 1310 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 1311 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 1312 tn Grk “and her name was Elizabeth.”
[1:5] 1313 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 1314 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 1315 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 1316 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 1317 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 1318 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 1319 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 1320 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 1321 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 1322 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 1323 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 1324 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 1325 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 1326 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 1327 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 1328 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 1329 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 1330 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 1331 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 1332 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 1333 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 1334 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 1335 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 1336 tn Grk “This will be joy and gladness.”
[1:14] 1337 tn Or “because of.”
[1:14] 1338 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 1340 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 1341 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 1342 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 1343 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 1344 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 1345 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 1346 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 1347 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 1348 tn Grk “How will I know this?”
[1:18] 1349 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 1350 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 1351 tn Grk “the one who is standing before God.”
[1:19] 1352 tn Grk “to announce these things of good news to you.”
[1:20] 1354 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 1355 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 1356 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 1357 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 1358 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 1359 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 1360 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 1361 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 1362 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 1363 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 1364 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 1365 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 1366 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 1367 tn Or “Elizabeth conceived.”
[1:24] 1368 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 1369 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 1371 tn Grk “in the days.”
[1:25] 1372 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 1373 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 1374 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 1375 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 1376 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 1377 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 1378 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 1379 tn Or “promised in marriage.”
[1:27] 1380 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 1381 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 1382 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 1383 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 1384 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 1385 tc Most
[1:29] 1386 tc Most
[1:29] 1387 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 1388 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 1389 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 1390 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 1392 tn Grk “And behold.”
[1:31] 1393 tn Grk “you will conceive in your womb.”
[1:31] 1395 tn Grk “you will call his name.”
[1:31] 1396 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 1397 tn Grk “this one.”
[1:32] 1398 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 1399 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 1401 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 1402 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 1403 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 1404 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 1405 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 1406 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 1407 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 1408 tc A few
[1:35] 1409 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 1411 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 1412 tn Or “has conceived.”
[1:36] 1413 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 1414 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 1415 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 1417 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 1418 tn Grk “let this be to me.”
[1:38] 1419 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 1420 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 1421 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 1422 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 1423 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 1424 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 1425 tn The antecedent of “her” is Elizabeth.
[1:41] 1426 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 1427 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 1428 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 1429 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 1430 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 1431 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 1432 tn Grk “for behold.”
[1:44] 1433 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 1434 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 1435 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 1436 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 1437 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 1438 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 1439 tc A few witnesses, especially Latin
[1:46] 1440 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 1441 tn Or “lifts up the Lord in praise.”
[1:46] 1442 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 1443 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 1444 tn See the note on the word “servant” in v. 38.
[1:48] 1445 tn Grk “for behold.”
[1:48] 1446 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 1447 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 1448 tn Traditionally, “the Mighty One.”
[1:50] 1449 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 1450 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 1451 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 1452 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 1453 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 1455 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 1456 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 1457 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 1458 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 1459 tn Or “his [God’s] loyal love.”
[1:55] 1460 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 1462 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 1463 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 1464 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 1465 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 1466 tn Grk “the time was fulfilled.”
[1:57] 1467 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 1468 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 1469 tn Grk “had magnified his mercy with her.”
[1:58] 1470 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 1471 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 1472 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 1473 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 1474 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 1475 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 1476 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 1477 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 1478 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 1479 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 1480 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 1481 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 1482 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 1483 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 1484 tn Grk “what he might wish to call him.”
[1:63] 1485 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 1486 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 1487 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 1488 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 1489 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 1490 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 1491 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 1492 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 1493 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 1494 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 1495 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 1496 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 1497 tn Or “what manner of child will this one be?”
[1:66] 1498 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 1499 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 1500 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 1501 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 1502 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 1503 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 1504 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 1505 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 1506 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 1507 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 1508 tn Grk “from the ages,” “from eternity.”
[1:71] 1509 tn Grk “from long ago, salvation.”
[1:71] 1510 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 1511 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 1512 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 1513 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 1514 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 1515 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 1516 tn Or “forefather”; Grk “father.”
[1:73] 1517 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 1518 tc Many important early
[1:74] 1519 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 1520 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 1521 tn Grk “all our days.”
[1:76] 1522 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 1523 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 1524 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 1525 tc Most
[1:76] 1526 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 1527 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 1528 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 1529 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 1530 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 1531 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 1532 tn Grk “shall visit us.”
[1:79] 1533 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 1535 tn This verb is imperfect.
[1:80] 1536 tn This verb is also imperfect.
[1:80] 1538 tn Grk “until the day of his revealing.”
[1:1] 1539 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 1540 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 1542 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 1543 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 1545 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 1546 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 1547 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 1548 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 1549 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 1550 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 1551 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 1552 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 1553 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 1554 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 1555 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 1556 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 1557 tn Grk “and her name was Elizabeth.”
[1:5] 1558 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 1559 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 1560 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 1561 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 1562 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 1563 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 1564 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 1565 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 1566 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 1567 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 1568 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 1569 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 1570 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 1571 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 1572 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 1573 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 1574 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 1575 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 1576 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 1577 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 1578 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 1579 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 1580 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 1581 tn Grk “This will be joy and gladness.”
[1:14] 1582 tn Or “because of.”
[1:14] 1583 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 1585 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 1586 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 1587 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 1588 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 1589 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 1590 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 1591 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 1592 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 1593 tn Grk “How will I know this?”
[1:18] 1594 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 1595 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 1596 tn Grk “the one who is standing before God.”
[1:19] 1597 tn Grk “to announce these things of good news to you.”
[1:20] 1599 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 1600 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 1601 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 1602 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 1603 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 1604 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 1605 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 1606 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 1607 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 1608 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 1609 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 1610 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 1611 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 1612 tn Or “Elizabeth conceived.”
[1:24] 1613 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 1614 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 1616 tn Grk “in the days.”
[1:25] 1617 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 1618 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 1619 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 1620 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 1621 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 1622 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 1623 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 1624 tn Or “promised in marriage.”
[1:27] 1625 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 1626 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 1627 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 1628 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 1629 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 1630 tc Most
[1:29] 1631 tc Most
[1:29] 1632 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 1633 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 1634 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 1635 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 1637 tn Grk “And behold.”
[1:31] 1638 tn Grk “you will conceive in your womb.”
[1:31] 1640 tn Grk “you will call his name.”
[1:31] 1641 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 1642 tn Grk “this one.”
[1:32] 1643 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 1644 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 1646 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 1647 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 1648 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 1649 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 1650 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 1651 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 1652 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 1653 tc A few
[1:35] 1654 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 1656 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 1657 tn Or “has conceived.”
[1:36] 1658 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 1659 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 1660 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 1662 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 1663 tn Grk “let this be to me.”
[1:38] 1664 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 1665 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 1666 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 1667 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 1668 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 1669 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 1670 tn The antecedent of “her” is Elizabeth.
[1:41] 1671 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 1672 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 1673 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 1674 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 1675 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 1676 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 1677 tn Grk “for behold.”
[1:44] 1678 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 1679 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 1680 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 1681 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 1682 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 1683 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 1684 tc A few witnesses, especially Latin
[1:46] 1685 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 1686 tn Or “lifts up the Lord in praise.”
[1:46] 1687 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 1688 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 1689 tn See the note on the word “servant” in v. 38.
[1:48] 1690 tn Grk “for behold.”
[1:48] 1691 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 1692 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 1693 tn Traditionally, “the Mighty One.”
[1:50] 1694 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 1695 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 1696 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 1697 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 1698 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 1700 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 1701 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 1702 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 1703 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 1704 tn Or “his [God’s] loyal love.”
[1:55] 1705 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 1707 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 1708 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 1709 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 1710 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 1711 tn Grk “the time was fulfilled.”
[1:57] 1712 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 1713 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 1714 tn Grk “had magnified his mercy with her.”
[1:58] 1715 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 1716 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 1717 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 1718 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 1719 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 1720 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 1721 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 1722 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 1723 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 1724 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 1725 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 1726 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 1727 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 1728 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 1729 tn Grk “what he might wish to call him.”
[1:63] 1730 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 1731 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 1732 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 1733 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 1734 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 1735 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 1736 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 1737 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 1738 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 1739 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 1740 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 1741 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 1742 tn Or “what manner of child will this one be?”
[1:66] 1743 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 1744 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 1745 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 1746 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 1747 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 1748 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 1749 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 1750 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 1751 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 1752 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 1753 tn Grk “from the ages,” “from eternity.”
[1:71] 1754 tn Grk “from long ago, salvation.”
[1:71] 1755 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 1756 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 1757 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 1758 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 1759 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 1760 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 1761 tn Or “forefather”; Grk “father.”
[1:73] 1762 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 1763 tc Many important early
[1:74] 1764 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 1765 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 1766 tn Grk “all our days.”
[1:76] 1767 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 1768 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 1769 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 1770 tc Most
[1:76] 1771 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 1772 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 1773 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 1774 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 1775 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 1776 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 1777 tn Grk “shall visit us.”
[1:79] 1778 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 1780 tn This verb is imperfect.
